From all of us at ICP, Vishu Ashamsakal! Puthandu Vazthukkal! Happy New Year to Malayalis and Tamils alike.
At last, we complete the cycle of Indic New Years (the exception of course being our Gujarati friends). The Solar Calendar New Years are celebrated today. From Yugadi to Vaisakhi to Vishu/Puthandu, we see just how closely all these calendars (varshapada) coincide.
Continuing our tour of the various Indian scripts is Malayalam lipi. Called putiya lipi, it is a comparatively newer script. A different lipi was used centuries ago, which, like Malayalam, branched off from Tamizh.
While Malayalis celebrate Vishu today, Tamilians celebrate Puthandu.
From all of us at ICP: Shubha Vaisakhi! Happy Baisakhi! Baisakhi di lakh lakh badhai! Shubho Nabo Borsho! Pana Sankranthi ra Subheccha! Shubh Jude Sheetal! Happy Bihu!
The other half of the assorted New Year’s of Bharatavarsha fall this well. Though the majority are today. We have two more tomorrow.
Today is most famously the Baisakhi Mela of Punjab, celebrated vivaciously by Sikhs. It is the Harvest Festival, and a time of great happiness.
In Vanga, that is the Bengal region, it is referred to as Pohela Boisakh.
Continuing our tour of the Scripts of Bharatavarshi is the lipi for this festival, Gurmukhi. Used for the Punjabi language, Gurmukhi is also the text for the Guru Granth Sahib. Today is also the day that the Khalsa, the Sikh Brotherhood, was founded byGuru Gobind Singh. The Panj Piare from the five different caste groups were given Amrit today and forged into the Sikh Khalsa. This laid the path to the liberation of the Panjab from oppressive Mughal rule.
This is the other half of the Luni-Solar New Year’s Celebrations in Bharatavarsha. However, you celebrate today, best wishes to all our readers!
India, Indic Civilization, and Bharatiya Sanskriti have produced many noble and spiritual figures. But as those of us who grew up Indian know, it is very much work hard & play hard.
Colonial stereotypes were convenient for those who were trying to change the religion of the people of Bharatavarsha. They failed because those who know our tradition know fun and frolic and yes even Romancehas always been very much part of our traditional culture and festivals (perhaps that is why they are trying to doing everything they can to take away the fun…only for Hindu festivals of course).
Therefore, perhaps it is time to not just play defence and preserve what we have, but to go ahead and revive what was originally part of it. The youth of today very much exercise freedom, and naturally when they become college-age, it is only natural to be more interested in spending time with the opposite gender. Indeed, this too is ok, provided it is done respectably and with good intentions. As we wrote in our article on Sringara, Romance—real romance—is not just a pretext to “consume” or “purchase” love from hallmark or godiva. Love is not merely a “veneer” to give respectability to serial and animal lust. This is the danger of de-sacralisation (removing the sacred), whether it is removing Dharma from Yoga, taking the Veda out of Ayurveda, or turning Vasant into some sufi-bolly “Basant”.
In fact, lost in all of these efforts has been the fact that from ancient times itself we had something our Valentine’s day obsessed youth don’t know—our own Dharmic Festival of Romantic Love: Madan Utsav.
Contrary to Valentine’s lovers who swear by the Catholic St.Valentine as the embodiment of Romance, Ancient India long had a festival that celebrated Shringaar. Vasanta Utsavawas the traditional multi-day Spring Festival. Holi has come to represent two such days (with the burning of Holika during Choti Holi the night before). While Kama is associated with Spring, Madan Utsav begins on Chaitra Shukla Trayodasi, and thus is a month later than Holi. This is due to the discrepancy between the Purnimanta Calendar in most of the North and the Amanta/Amavasyat Calendar in Peninsular India. Thus, the reason why Holi and Madan Utsav (currently a month apart) would have been celebrated as part of the two-week Vasanta Maha Utsav is because of the general use of Amavasyat in all of India at one point. Restoring Amavasyat would restore the continuity of the two week Spring Festival, starting from Holi and ending with Madan Utsav. That is why Madan Utsav was traditionally synonymous with Vasant Utsav (and perhaps should be again).
In fact, it has historical precedence in many parts of the country, but especially Andhra. In fact, one king of the Reddi Dynasty, which presided over the Romantic Age of Andhra, came to embody the spirit of Spring, and also personally inaugurated Madan Utsav. It was a festival of great festivity and cheer.
Madan Utsav is also mentioned by our great poets, Kalidasa and Sriharsa, in their plays. Jayamangala, a commentator on the Kamasutra, in fact gives primacy to this day over the other constituent parts of Vasant Utsav, and mentions the name Madhanamahotsava. [1, 353] This is a festival devoted to Madhana or Kama Deva, god of Love, assisted by his friend and ally Vasant, the presiding deity of the spring.
Madan Utsav celebrates the return of Madan to his wife Rati.
“It was primarily a romantic festival involving fun and frolic, music and dance, song and play, swinging, and swimming and all kinds of amusements.” [1,354] “Both men and women, young and old took part in this festival and marched in procession in streets, singing love songs and dancing to the accompaniment of music. Generally dancing girls and their paramours took an active part in these frolics” [1, 354]
That’s right. Hinduism, or more correctly, Sanatana Dharma, was never only just about ritual, or caste, or boring severity, but very much achieving a balance between fun and duty. Dharmato guide Rasa (sentiment), and Rasato enrich Dharma. Morals, and laws, and virtuous examples don’t exist to restrict the fun of men and women (or boys and girls). They exist to protect individuals from each other and also to protect us from ourselves and from our greed.
Romance and love in the right context (marriage…or at least the path to it) very much makes life worth living and contains the full spectrum (erotic, romantic, & spiritual). But Romance without restraint ends up being, well, the disastrous state of affairs we have now. When no respect or regard is given to sacred relationships between the genders or even between family members—then isn’t what is being called “love”, really lust?
Love is seeking to give pleasure to someone you love. Lust is trying to extract pleasure for yourself. Lust is selfish, Love is selfless.
That is the reason why Madan Utsav is the real Festival of Love for Bharatiyas, rather than some corporate “Global” spend-fest. There was a great carnival and the King (or Civic Leader) would go to a park specially decorated for Vasant. There would be a pandal for Kama & Rati, Vishnu & Lakshmi, Siva & Sakti, and Indra & Sachi. Perfumes such as camphor, musk, civet, saffron, sandal were used, rosewater was freely sprinkled on people along with water mixed with turmeric. A bamboo water soaker was used (like in Holi). People mixed freely and the kings gave it royal grandeur . [1,357]
There is in fact broad evidence to the existence of Madan Utsav beyond Andhra’s Reddi Kingdom, or even the Vijayanagara Empire.
There are accounts for its existence in the Madhyadesa (modern Uttar Pradesh) and Kashmir as well as discussions in the Puranas, about the festival and its origin.
Here is what the ancient Kashmiris celebrated:
Then there was the Madana Trayodashi, a festival dedicated to the god of love. On this occasion a husband would demonstrate his love for his wife by personally giving her a bath with sacred water scented by herbs.[4, 87]
Madana Utsava is frequently referred to as Madana Trayodasi, as it is celebrated on the 13th day of the Shukla Paksha of the Month of Chaitra (Early April). Being celebrated in the bright half of the moon, it can even extend to next day and thus, there is even a Madana Chaturdashi, which is the 14th day of the Month of Chaitra (for all you 14th of February fans).
The record of Madan Utsav in Kashmir’s ancient Nilamata Purana testifies to this as well.
The reason for this lies in the festival’s origin:
Vasant Utsav and Madan Utsav have often been referred collectively. And yet, elsewhere we see a clear distinction between the two festivals with Vasant. Thus, traditionally, Madan Utsav seems to have been synonymous with Vasant. But given the divergences and exigencies of the time, perhaps its more appropriate to distinguish the two, while preserving the importance of both.
Here is the traditional story of the origin of Madan Utsav:
“This festival of Madanamahotsava is described by Hemadri in his Vratakhand, wherein he narrates the following story about its origin. After marrying Gauri, Siva, observing Pasupatavrata, lost himself in meditation. Gauri’s desire for maternity remained unfulfilled.
Brahma and other gods held consultations and sent Madana to disturb Siva’s meditation, with the hope that he alone could divert Siva’s attention. Madana accompanied by Vasanta, went in front of Siva who was then in deep contemplation, and having drawn his sugarcane-bow, discharged his missiles of flowers on Siva which disturbed his deep medi-tation and caused mandonmada or love madness.
Siva burst into a rage and opened his third eye of fire reducing Madana to ashes. Madana’s wife, Rati, seeing her husband burnt to ashes, was stricken with great grief. Then with a heart softened by seeing her pitiable condition, Gauri said to Siva, ‘you have burnt up Kama who had come here for my sake. Pray, take pity on his wife Rati, and bring Madana, her husband, back to life.’ Siva replied, “How could Madana, once burnt to death by me, come to life again?”
“However, I shall grant your request. In the spring season, on the thirteenth day of the light half of the month, he would reassume his bodily form.” Having granted this boon, Siva is said to have gone to Kailaasa. So the lunar thirteenth day of the bright fortnight was the day of Madana coming to life again. Hemadri does not specify the month; but simply states that it is in the spring time. It is evident that it is the lunar thirteenth day of the bright half of the month of Caitra. This spring carnival is therefore called Madanamahotsava or Vasantotsava” [1,355]
This also aligns, of course, with the Spring Festival of Holi, which features the Holika Dahan. This is referred to as Kamuni Dahamu in parts of India, where a bonfire is lit to burn away attachments.
How to celebrate Madan Utsav? While jnu “global” types suggest finding a random partner and running off to the nearest park or motel, Bharatiya sanskriti is more sophisticated. As we saw above, whether in Kashmir or Kosta (Coastal Andhra), Madan Utsav was celebrated by the entire society. Not just Kings and Queens, but traditional Brahmins, fun-loving masses, and everyone in between. The only difference is that achara (good conduct) and sabhyata (etiquette) were observed. In public, one must behave with respect/courtesy (maryada) to elders and senior citizens.
Public celebration of Madan Mahotsav, specifically in the context of Vasant Utsav, is mentioned in both the Malavikaagnimitram and one of Sriharsa‘s famous plays celebrating the famed Manmatha of Madhyadesa, King Udayana—better known as Vatsaraja. Here is an excerpt from Ratnavali on the public celebration and all it entails:
“His Majesty has started for the palace to witness the merriment of the citizens, heightened by the Madana Festival. (Looking up) Ah, how now! The King has ascended the palace! He, The lord of Vatsa, like the flower-bowed god (Madana) in person, as it were, with all talk of Vigraha (the war-body) ceased, having Rati (love of the people—his wife), living in the hearts of the people and one to whom Vasantaka (his companion—Spring), is dear, is advancing, eager to behold this great festival.“[7, 120]
“Just behold the beauty of this great Madana-festival, in which curiosity is excited by the citizens (or gallants), dancing as they are struck by the water from the syringes [pichkaris] taken up, of their own accord, by the amorous women intoxicated with wine; which is attractive on account of the openings of the streets resounding with the sound of charchari songs (or clapping of hands) deepened by the tabors beaten all round, and which has rendered the faces of the ten directions yellowish-red by means of the heaps of patavasa [flowers] scattered about.” [7, 121]
“By heaps of scented powder scattered about, yellow with saffron dust and imparted to the day the appearance of the dawn, by the glitter of gold ornaments and by the wreaths of Ashoka flowers that cause the heads to bend low by their weight, this Kausambi, which has surpassed all the treasures of the Lord of wealth by its opulence apparent from the dresses (of the people), and which seems to have its inhabitants covered with liquid gold as it were, appears all yellow. Moreover, In the courtyard which is flooded all over with the continuous streams of water ejected by the foun-tains and where sport is carried on in the mud caused by the simultaneous and close treadings, the yon pavement is reddened by the people with the imprints (lit.plantings) of their feet, red with the colour of the vermillion” [7, 122]
Kaushambi is in modern Uttar Pradesh. Thus from Kashmir in the Uttarapatha to Kaushambi in the Madhyadesa to the Kosta in Andhra Pradesa, Madan Utsav was celebrated throughout classical Bharatavarsha.
By the way, although this is a legendary love story involving King Udayana and Princess Ratnavali, there is war and adventure, so there’s something in it for the guys and girls.
“The Pujavidhana or the mode of worshipping Madana is also described by Hemadri. It is said that, on the thirteenth tithi of the bright half, a representations of the Asoka tree should be made after taking a bath, and the floor should be decorated with kolams. Images of Kamadeva, Vighnesvara, Siva and Vasanta and Apsarogunas made either of gold or of any other metal or material, should be worshipped with incense, sandal paste, and flowers at midday by the king, along with his ministers, ladies and others. After the completion of worship, offerings of cakes of different kinds should be made to them and betel be distributed among brahmin couples with daksina.” [1,355]
Couples should offer new clothes, gifts, flowers and ornaments to each other. “Those who observe this Madanamahotsava are enjoined to keep holy vigil that night, and perform rasa-mahotsava or love-dance. Lamps should be lit, and wine should be offered to sudras [or rather those who drink], and camphor, kumkuma powder, sandal paste and other perfumes and betel should be distributed.”[1, 355]
Thus while the wife would worship her husband on his return (as the embodiment of Kama Deva), the husband in turn would worship her after her sacred bath, as we saw in Kashmir.
This mutual reverence demonstrated not only respect for both genders but also gives the correct understanding of matrimony and even sex as sacred—in contrast to modern consumer society where it is lust on demand and for the highest bidder. Lust is not Love nor is Lust even Erotic Love or Erotic Desire. Lust is selfish greed for sex. Erotic desire is not condemned (in the right context). Lust is condemned (in any context).
While contemplating material and sensual objects, persons become attached to them. Such attachment develops lust and lust generates anger. Anger leads to delusion and delusion to mental bewilderment. When the mind is bewildered, intelligence and discretion is lost. Loss of intelligence and discretion leads to downfall of the person.” 
Kaameswara – Lord Shiva Conquers Lust 
Kama (pronounced Kaama) is a very interesting word. Like many words in Sanskrit its meaning is context sensitive. In some contexts it means pleasure, in others it means love, and in this situation it means lust (kaama-moha or kaama-unmada). It is because of this danger (which Sri Krishna warns about) that Lord Shiva had to show us the importance of conquering Lust.
The reason why there are so many regulations and rules and such detailed morality regarding sex is because it is the most powerful of aspects in life.This is the case not only for its creative power, but due to its attractive power, its physical power, and even its spiritual power. The key to conquering lust, therefore, is not through celibacy-sans-saadhana, but by correctly connecting sex with love (if you do take the oath of celibacy, you must follow the saadhana that our sadhus do to succeed). Love comes in many forms. When you are capable of real romantic love, however, then the selflessness it demands, opens the door to Divine Love.
That is why the Madan Utsav itself is signified by Lord Shiva destroying Kama. He is referred to as Kaameswara and Maara-ripu because he conquered lust. When lust is conquered, then the full spectrum of love from the erotic to the romantic to the spiritual can be properly enjoyed. It was only after this that Mahadev and Parvati Devi endeavored to create the God Kartikeya.
That is why, unlike Valentine’s Day, Madan Utsav signifies the sanctity of the bond between woman and man, and especially, Wife and Husband. So yes, there is the erotic (rati), yes there is the romantic (sringara), but Madan Utsav is also about the spiritual (adhyatmika), which makes the erotic & romantic healthier and more meaningful . When wife is viewed as sacred, the husband refuses to exploit her (and vice-versa—yes ladies, what’s good for the gander…).
That is why you should celebrate Madan Utsav: the whole society comes together to celebrate Love in happy abandon, and all participate in their own way.Less orthodox castes used to be gifted wine while traditional brahmanas were gifted betel leaf. The day would begin with all of society coming together in respectable but enthusiastic celebration, with the night obviously ending between wife and husband.
In contrast to the consumer-driven, hallmark inspired veneer of romance for lust that is Corporate Valentine’s Day, Classical Indic Society celebrated the full spectrum of love in the proper context. Yes, dancers and actresses and singers, etc had their paramours and inspired people to celebrate, but the engaged (or about to be) and the married were naturally the core of the festival. Young and old, upper caste and lower caste, elite and mass, woman and man, all celebrated what we all know to be part of our nature…but in the right context…in the right way…in the right time.
It has been many centuries since the days of Ancient Kashmir or Medieval Andhra, so how can a beautiful festival be celebrated today? If you are reading this and are unmarried, you can tell people in your college or organise a group of friends your age and go to the park and sing your favourite love songs (they can be from Indian movies or popular music). If you are even more adventurous you can make (safe) flower-head arrows using a children’s bow or slingshot and pretend to be Kamadev, returning. You can distribute the traditional bamboo water soakers from Holi for rose-water or sandalpaste water (saving the colours for that special Festival of Colours).
If you are not single, then you know to exchange gifts, express love and affection, recite Poetry, and of course, dance the Rasa Mahotsav and the dance of love however you see fit.
But most importantly, if you care about our culture and tradition, be sure to tell your friends and family about Madan Utsavand how they can celebrate on Madan Trayodasi (Thirteenth day of the bright half of the lunar month of Chaitra, which is in Early April, see below for this year’s date).
Celebrate Madan Utsav!
April 9th, 2017
§ Spread the word in your College or Social Group. Hand out flyers explaining the day.
§ Greet or Yell “Shubh Madan Utsav!”. Find a public place or reserve one for celebrations.
§ Spray rosewater/sandalwood paste waster with pichkaris or gently throw flowers.
§ Sing your favourite love songs as a group and/or via Shringaar-themed Antakshari
§ Play Romantic instruments like the flute or hire professional musicians
Family Activities: Extended family can celebrate by lighting lamps, singing songs, giving tambula to those in home, colony, apartment or housing development. Of course, those of you who drink wine, will know whom to give it to, whom notto give it to, & whento drink it.
§ Draw Rangavali/Rangoli/Kolam during the Day. Light lamps at night.
§ Have a great feast in your community. Make garlands and swings of flowers. Play music.
§ Give gifts depending on how orthodox you or others are (betel leaves for some, wine for others)
§ Sing, Dance,use a safe (children’s toy bow)/slingshot for soft flowertip arrows or flowers.
Married Couples: Exchange gifts, express affection in preferred manner (see above).
§ At the start of the day, wife welcomes husband as embodiment of Kama Deva
§ During the day is the chance to express love (rather than PDA) either in public celebrations or private, via music, song, poetry, dancing, etc.
§ At end of the day, husband returns favour and gives gifts & shows love for wife (see “Kashmir option” above)
Kama is the embodiment of Romance and his wife Rati is the embodiment of well, rati.
So Happy Festival of Love, in advance. Or as we should say in Bharat…
From all of us at ICP, Holi ki hardik Shubhkamnaye! Happy Holi!
The Festival of Colours is here! Water should be used wisely throughout the year, not just on a single day because some silly celebrity says.
So celebrate this ancient festival with gusto, whether you grew up with the tradition or embraced it after. Modern Holi is part of Ancient Vasant Utsav, which celebrates spring and nature, the way we were meant to.
It is also possible to be safe in the use of gulal. Here is a video with some safer, eco-friendly, natural ways to make colours for Holi.
Sabhi ko Holi ki Shubhkamnayein! A very Happy Holi to all our readers celebrating day 1 of this exciting festival today.
Holi’s roots are in fact very ancient in origin. Though today it is primarily celebrated in Northern India, it was once part of an all India, vast, virtual month of Festivities known as Vasanta Maha Utsava.
Spring has a definitive place in the minds of most people and most cultures. It not only signifies the end of winter, and the end of the previous year, but also a time of renewal, rejuvenation, rebirth, and revelry. It is truly a celebration of life, youth and the young-at-heart alike.
Vasanta Mahotsava, Vasantha Utsava, or Vasant Utsav or Basant, is the ancient Spring Festival of Indic Civilization. It is mentioned in many old works from the Kathasaritasagara to the Kamasutra. Vatsyayana refers to it as Suva-santaka. Kalidasa’s Malavikaagnimitra and Sriharsa’s Ratnavali both include this festival, and the latter, in fact celebrates it in the opening act. [1, 353]
Vasanta Mahotsava was, therefore, a seasonal festival celebrated at the approach of the vernal equinox. [1, 353]
“The new year begins with Spring around the vernal equinox. But the poem begins with Summer so as to end with Spring; and auspicious ending, for Spring is renewal. The old year is dead and the advent of Spring is welcomed with song and dance and religious ceremonies. In ancient India this was known as theSpring Festival or the Festival of Love and it was celebrated with uninhibited revelry in a carnival atmosphere. New plays were written and staged as part of the festivities. The prologue to Kalidasa’s first play Maalavikaa and Agnimitra mentions it as the new play presented at the Spring festival.”[2,18]
But while the modern North excels in celebration and festivity, it is important to note that Vasant was once an all-India festival. Here is an account of its celebration in the Reddi Kingdom of Andhra:
“Beautiful descriptions of this spring festival are furnished by the Telugu works Simhaasanadvaatrimsika, Bheemesvara Puraanam and Kaaseekhandam produced in this age. These works give us a clear idea of the celebration of the festival and the different ceremonies practiced on this occasion. As the authors of these works lived in this age when the spring festival was at its zenith of popularity, we may be certain that, much influenced by the realistic grandeur of this carnival, they introduced it into their works, and provided us a good picture of the festival, as it was in vogue” [1,355]
There was a great carnival and the King would go to a park specially decorated for Vasant. There would be a pandal for Kama & Rati, Vishnu &Lakshmi, Siva & Sakti, and Sachi & Indra. Perfumes such as camphor, musk, civet, saffron, sandal were used, rosewater was freely sprinkled on people along with water mixed with turmeric. A bamboo water soaker was used (like the pichkari in holi). People mixed freely and the Reddikings gave it royal grandeur. The king and queen were sprinkled with saffron-water by passersby. [1, 357]
The Reddi King Kumaragiri himself so came to embody this celebration that he received the title Vasantaraya (Emperor of Spring).
The Rayas of Vijayanagara were Emperors in their own right, and Vasant is famously featured in temple sculptures of this Empire in Karnataka.
“The festival of Holi also finds a reference in the sculptures on walls of old temples. A 16th century panel sculpted in a temple at Hampi, capital of Vijayanagar, shows a joyous scene of Holi. The painting depicts a Prince and his Princess standing amidst maids waiting with syringes or pichkaris to drench the Royal couple in coloured water” 
It is likely that what is being referred to as Holi above was in fact the grand festival of Vasantha Utsava, as listed elsewhere:
“Vasantotsavam was celebrated in this mandapa [Mahanavami Dibba] during Tirumala-raya’s period.” [2,11]
There are of course attempt to digest and appropriate Vasant Utsav as “Basant” by Sufis. But the Vasant Utsav itself is far more ancient, and in contrast with Sufism (a velvet glove for an iron fist), our Utsav is far more in line with the Indic Dharmic view of balanced relations between the genders anyway. Recent sufi attempts to digest Holi are even more risible and show the importance of understanding authentic Indic culture, rather than obsessing over the colonising syncretic.
As such, it is far better to understand the significance, sanctity, and symbolism behind our traditions and culture, rather than merely exulting in “being recognisedby global!“.
In any event, Vasanta Maha Utsava is the traditional two-week long Spring Extravaganza in Bharatavarsha. Here are the components and the significance in detail.
Vasant Utsav is not merely 1 or even 2 days, but in fact extends over several weeks. While there are references tracing it back to Vedic times, it is almost certain that its celebration was documented in mid-first millenium BCE.
Traditionally, there are four navratras, the most famous being in Sharad. The Chaitra Navratri, true to its name, is also celebrated over nine days, and honours the Goddess Durga. Here is a description of it and the other components of Vasanta Mahotsav.
As most know the famous story, Holi signifies the evil Holika’s defeat by the devout Prahalad, a great Vishnu Bhakta. Holika was the sister of Hiranyakashipu, the rakshasa king who had grown powerful and full of arrogance, demanding all worship him instead of Vishnu. His son Prahalad was obedient, but refused this command, saying despite his father’s accomplishment, Vishnu was Supreme, and thus, should be worshipped. Hiranyakashipu’s ahankar was wounded, and thus commanded Prahalada to sit on Holika’s lap in a fire, to demonstrate whether Vishnu would save him. While the evil Holika (who was also a cannibal) had a saree that could protect her from fire, Prahalad had no such defence, and only his devotion to Vishnu. Nevertheless, he was saved and escaped unharmed from the fire.
Elsewhere, it is said that Lord Krishna killed Poothana (another killer of infants) on this day. Thus, Holi has acquired its importance and grandeur on account of these successive defeats of evil. It is thus traditionally divided over two days, starting with Choti Holi (on Chaturdashi) and ending on Phalgun Phurnima (full moon).
Choti Holi/Holika Dahan
This is the day that the bonfire is prepared. This is called Holika dahan, and articles from the past year are also burnt, signifying a fresh start for the upcoming year.
Interestingly, parts of the South celebrate this Holika Dahan as Kamuni Dahamu, signifying the burning away of all wrong passions and impulses and baggage of the previous year, and renewing ourselves in the New Year.
This day needs no introduction in most of the world. From the colours (gulal) to the pichkaris (bamboo water soakers) to the dance and revelry, this is quite possibly the most fun festival in the entire world.
People from all classes and backgrounds freely mix and spread cheer and song in the name of Spring and the triumph of good over evil. More traditionally, one can find some additional rituals, especially in the villages of Northern India, which further underscore the mixture of the sacred with the festive.
“Some women in the village offer special puja during Holi. Small twigs of the ‘Kamal’ tree are painted in red and yellow and then laid out in little bamboo baskets (khartoo) along with thread, kumkum, jaggery and roasted grams. The women carry this basket and little pots of coloured water in their hands and go for the Puja”. After it is offered, Holi is then played. [4,226]
Despite the calendrical variations, the two main divisions in the Hindu Luni-solar calendar celebrate New Year on the same day. Most of North India uses the Purnimanta Calendar. This Calendar ends every month with the full moon. The Amanta or Amavasyat Calendar starts every month with the new moon. Due to this discrepancy, Holi, which would normally align with the two-week long Vasant Mahotsav now has a month-long gap.
Restoring the Amanta calendar in the rest of India would restore the two week-long celebration. Interestingly, because the Purnimanta calendar starts with Krishna paksha, the Chaitra Sukla Pratipada (first day of the Bright half of the moon) is on the same day in both calendars. That is the reason why Ugadi/Gudi Padwa and Nava Varsha/Navreh are all celebrated on the same day, by both calendars.
When we say Navratri, most people think of the 9 days leading up to Dasara. But this is in fact just 1 of 4 (some say 5) Navratris, other than the famous Sharad Navratri. There is also the Magha, Ashvin, and relevant for Vasant utsav, the Chaitra Navratri. All of these celebrate the glory of Shakti.
Chaitra Navratri, in particular, is significant as it ends with the Sri Rama Navami. This is all the more symbolic as the original reason for this Navratri involved Ayodhya. Prince Sudarshana, one of Rama’s ancestors, was driven from his rightful throne. Through worship of the Devi, and her bija mantra, he was able to get married and become king. Bhagavan Rama too worshipped Shakti, and the timing of his defeat of Ravana is on Dasara (the tenth day of Durga’s Victory). As such, Chaitra Navratri ending with Sri Rama Navami is highly significant.
Sri Rama Navami
The Mahotsav appropriately closes with one of our most Sacred Days, Sri Rama Navami. This is the day of Lord Rama’s birth in Ayodhya. As he renewed our Dharma in the previous Treta Age, Spring renews our commitment to Dharma in the present one.
The overarching vision of Vasant Utsav, however, contrary to sepoys (LW and RW), is not unrestrained license or debauchery. Rather, it is a celebration of life in a tasteful yet enthusiastic manner. The full spectrum of all things, rather than mere obsession with the lower chakras. It is about celebrating all aspects of creation, whether personal or cosmic.
In ancient times, this was arguably the most exciting of Indian festivals, with a large part of the subcontinent featuring a carnival atmosphere, of music, dance, food, socialising, and general celebration. With so many days of significance, from Holi to Yugadi to Sri Rama Navami, it is only natural that this Utsav would become a Mahotsav.
Holi, of course, needs no explanation on how to celebrate. The only suggestion is to play safe and to use safe organic gulal. There are plenty of healthy natural colour-based options that individuals can draw from. They are not only “eco-friendly” but are also made by people who actually care about the festival and passing on our traditions.
Vasant Utsav in general is celebrated in many ways. Beyond Holi and its famous festivities (an article in and of itself), there are many spring sports, with music, theatre, and dance.
“After the termination of the sports, the king with his queens went to a lotus pond nearby and sported in the water for a while. Re-turning from the lotus tank he gave audience to the public and rewarded poets and artists according to merit. Dramas were put on boards; dance recitals were given; musicians, showed their skill in music, both vocal and instrumental; and magicians and others proficient in other kalaas or vidyas, came there in search of patronage, and displayed their feats of strength, skill and sleight of hand. It was a grand occasion for patronising Arts and Letters.” [1, 358]
Dandiya Raas (from the Sanskrit Dandaraasakam) is played , especially during the nine nights of Navratri. Puja is also done, especially for Devi, via the Ghatasthapana Muhurta, which has to be done at a specific time during the day. Doing so will activate the positive energy of Shakti via the kalasa (sacred pot).
Finally, Vasant Utsav is often associated with Kama Deva, the God of Love, whose friend and ally is literally the personification of the month of Spring, Vasanta. Kalidasa himself famously celebrated this month in his Rtusamhara.
Above all, however, Vasant Utsav was a great coming together of all sections of society, in fun and frolic. Spring is a time for renewal, not only of relationships and spirits, but of values and societies. And it should be once again.
Vasantamahotsava was the major festival of those days, which exercised great influence on the people culturally and socially. It was occasions like this that advanced the knowledge and culture of the common people. [1, 358]
M.Somasekhara Sarma. History of the Reddi Kingdoms.Delhi:Facsimile Publ. 2015
Rao, V. Kameswara.Temples in and Around Tirupati.1986.p.11
Shubha Deepavali! Diwali Shubhkamnayein! Happy Diwali! Happy Tihar! and all the many regional variations of this sacred festival. Deepavali is the great utsav that unites us all, being celebrated by Hindus, Sikhs, Jains, and Buddhists alike.
So enjoy this great Festival, and like last year, burst crackers to your hearts content!
Happy Vijaya Dasami, Happy Durga Pujo, and Shubh Dussehra!On this Tenth Day of Victory, Durga Mata defeated Mahishasura and Bhagvan Ram defeated Ravana.
Whether in Kathmandu or Kanyakumari, whether it through Raas-Garba or Bhajans, hope you all enjoyed the Nine days of Navaratri. May this Tenth Day usher in victory for good over evil. From all of us at ICP, Happy Dasara!
It is the nature of ambition to make men liars and cheats, to hide the truth in their breasts, and show, like jugglers, another thing in their mouths, to cut all friendships and enmities to the measure of their own interest, and to make a good countenance without the help of good will.
It is often thought that the highest intelligence knows not only how to do something, but how and when to use it. Those most obsessed with being the ones to do something and gain fame and get credit, are the least qualified for the work, because their Ambition causes them to prioritise themselves rather than honour the burden they have taken on. Those who view our samskruthi and our aesthetics as a means of control are the ones who are least deserving and least qualified to revive them.
The exact wrong type of people are jealously seeking to control aesthetics for their benefit rather than the benefit of the culture and the people (whom they detest). The notion that classical literature is some indescribable sui generis, frozen in time, is asinine. It is almost as though they are willfully playing into the hands of those who seek to destroy our culture—one wonders what was their selling price. Classical Literature is sastra-derived, but even sastra (see dharmasastra) adjusts to time and space and circumstance, kala and desa and paristiti. Practices and aesthetics that appeal in one era may not appeal in another. The task is in taking timeless principles, and adjusting them in the present time and space, to re-ignite a respectable state, national, and civilizational culture.
No one argues that a foreign aesthetic isn’t being imposed upon us, of course it is . But what should be the response? One cannot simply dial back the clock to previous eras and to present an aesthetic that is frozen, that is unsuitable to current taste and context. Part of the problem is the fact that there is a belief of uniformity not only across regions but across time. Of course there were changes not only over Yugas but even within them. The style in Kashmir is different from Cochin, the style in Gujarat is different from Guwahati. It is only by respecting this variation that the authentic Indic aesthetic can be revitalised. This is the difference between synthetic unity and integral unity .
No one argues that the Kali Yuga isn’t a degraded age, with present pop culture at peak degradation and perversion, but the question is making our Classical (that is saastriya) Literature, Art, Music, etc. relevant for the present time. It is the difference between memorising the letter and understanding the spirit. These would-be exemplars have done an outstanding job of perverting Dharma with their misbegotten pedantry, so much so that such perverts were forced to readjust their woefully wrong definitions of Dharma, with some not-so clever bait and switch. Meanwhile Foreigners present native Indic culture as grotesque, while favouring more medieval and colonial qualities. Our native informers then serve up requisite material on the platter, or provide indirect assistance through their kupamanduka “opinions”. This again is the problem of knowing more and more about less and less.
No wonder their focus is aesthetics. When their definition of classical is “dead”…the culture and even the “aesthetics” they propound are plain dead and plain wrong—and like them, plain unappealing. Perhaps that is why they are forever waxing eloquent on “NRI’s” and “inferiority complex”, they are keenly aware of their own…and resent it. Like the simulacra passing as their efforts, they too are stilted. For all the highfalutin talk of civility, their (mis)behavior is the embodiment of mean-spiritedness and meanness of manner and uncouth breeding.
No one argues that prekshakas (audience members) shouldn’t be taught how to enjoy classical culture, be it music or art or anything else. But what should be the manner? To drone on pedantically without consideration for the diverse audience to which one must cater? When it is not one-size fits all, instruction must be such that all can be brought along. That there is a difference between the mere rasika (aesthete) and the sahrdaya (person of taste/connoisseur) is obvious. But mass and elite alike have a right to our culture, and thus, multiple avenues and multiple standards must be presented for all sections, not just our own.
Just as there is marga and desi within the real tradition, as true cultural exemplars from Bharata muni down to Jaya Senapati have all asserted, literary culture runs from high culture to mass. How ironic that those most obsessed with caste and varna vyavastha are those most keen to impose only their view and only their way of life on others. However, these fools forget that even the venerable rishi, Sage Shuka, had to give up his guna to attain moksha. As even avataras take on gunas as per need, so too, must we understand that while it’s important to grow from tamas to sattva, there is need for all three at varying points of time. A society that emphasises solely sattva guna is a sitting duck. A society that only emphasises tamas is what we have now. As such, it is imperative to not only adjust our aesthetics to time and place, but to ensure different levels of aesthetics and culture to appeal to all sections of society—not just our own. Aesthetics is not a mere static set of implementations, but a spectrum, from principles to cultural effect.
Unlike these pretenders, the great poet, rhetorician, and expert on aesthetics, Mahakavi Dandin, excoriated the need of pedants to over-complicate our language and culture in order to demonstrate their self-proclaimed “intelligence”. People who have to act smart usually aren’t that smart. Merely regurgitating what you were taught, without any original thinking or creativity, is what the great Ramana Maharishi remarked as being a “gramophone”. Time for these well-tuned, well-advertised, and well-aged gramophones to recognise their obsolescence.
The requisites for fine art are, therefore, imagination, understanding, soul, and taste [2, 597]
Aesthetics is not for parrots. Aesthetics is for those with imagination.It is for those who understand that the letter of the word is not frozen in time, but it is the principle that is timeless. Perpetually fitting a square peg into a round hole, these dinosaurs preposterously imagine their country bumpkin concept of aesthetics will gain currency in the modern materialist world. They do not know how to lead. Perhaps that is why they are forever mimicking and appropriating the work of others—they couldn’t critical think their way out of a paper bag. That is why they copy others.
The fact remains, even on the basics, there are problems. The correct translation for aesthetics is not rasa, as pure rasa is “sentiment”. Perhaps that is part of the problem, Indians are sentimentalists above everything, hence the much vaunted “rasika”. The corresponding word that conveys the full meaning of Aesthetics is Rasalankara. It is the union of sentiment with ornamentation, feeling with feature. That is how beauty is properly appreciated, and thus, the actual meaning of aesthetics. That saundarya is central to the cultural cataclysm that we are facing is well known to sahrdayas. The issue is whether or not those who wish to lead the response are competent to actually do so. As we have remarked elsewhere, competence is not merely knowledge or ability, but it is capacity confirmed by practice.
Yet there are some playing into the hands of Sheldon Pollock’s prekshaa of the aestheticisation of power, replete with “classical literature” that is ‘unchanging’ i.e “dead” —precisely the characterisation of Breaking India forces. That is precisely why Rajiv Malhotra asked whether self-promoting “adhikarins” greedy for fame/fortune actually understand Pollock’s positions and their implications. This is the danger of pedantry: it spouts off pablum while being unaccountable for results. It pays lip-service to polymathy while ignoring the practical.
Paundraka too talked of being Krishna, and styled himself the “true Vasudeva”. But despite the outer trappings, and the poses, and the peacock feathers, he ultimately proved false. He lived an immoral life and led others into immorality. What made Krishna the real Vasudeva was that he led by example. He encouraged good character in others and rather than state “don’t judge by vices”, he compassionately urged people to give up vices, to dust themselves off when they fell, and to keep trying.
While he married Rukmini for love, the 16,000 rescued women he married were to restore their reputation, not his pleasure. After all, countless women pray to God for a husband like Ram. Lord Vishnu had to grant their wishes in his next life as Krishna. But for Paundraka, women were objects of pleasure, not embodiments of Shakti. He said one thing and did another, while judging everyone else. Hypocrisy is not the Indic aesthetic.
And while he craved the sudarshana chakra, he ultimately proved incapable and incompetent to handle it.
The true Kshatriya, intellectual or otherwise, doesn’t spend his day condemning and ill-treating others. He recognises that all individuals begin as flawed, but walk on a path to perfecting themselves. Individuals fall, but like children learning to walk, they pick themselves up, and with the guidance of true acharyas, correct themselves and progress. That is why he doesn’t justify vices, but holds himself to a higher standard than others.
That is precisely why strategy is the realm of the kshatriya ( and intellectual kshatriya), because he (or she) is accountable for results. A defeat has consequences. Not so much for silo’d sellouts and village bumpkins. Merely lecturing about kshatra having only read about it, but being impotent to actually practice it, is emblematic of the lifestyle of those for whom life is a “24/7 spectator sport”. Perhaps that is the reason for their superiority complex towards Malhotra. After all, a superiority complex is nothing but an overcompensation for an underlying inferiority complex.
They know they lack the sophistication and knowledge of world affairs required to tackle these issues, hence they hide behind irrelevant drivel in their attempt to usurp the traditional responsibility of real Acharyas in the Mathas and Devalayas. But our real acharyas don’t just pay lip-service; we follow our acharyas not just because they gather (achinoti) and give us laws , but because they show us Acharaby example. They lead by example and show us through the example of their lives how to live with spirituality and dignity. They show those of us in the material world how to ultimately reject temptation and follow the spiritual path. That is why kshatriyas were and are honour-bound to protect realAcharyas.
That is why precisely why our response must be calibrated not by single area subject matter experts, or self-proclaimed polymaths, but generalists (of all castes) with a wide array of knowledge across disciplines, who can see beyond their own noses and interests, and think of the big picture…not when it suits them…but all the time. That is the difference between the person who talks of patriotism to advance personal interests and the person who sacrifices (or at least sets aside when necessary) personal interests in order to preserve the common narrative.
If “Culture is the New Politics”, the Cultural and Civilizational response must necessarily be crafted and led by those with political skill and savvy. Poets, Artists, Musicians, Singers, Dancers, Traditional Scholars, Regional Language Scholars, Sanskritists, Sporting enthusiasts, all have a role to play, as support, but Cultural Leadership will necessarily be driven by those with a proven track record of Leadership–the meeting point, the sangham of Brahma-Kshatra-Vaisya-Sudra. Without understanding all four, the spiritual/religious, the politico-strategic, the economic, and the logistic, how can a unified response, a unified aesthetic be presented? This the difference, this is the need for grass-roots and bottom-up rather than top-down.
All this is ultimately why Ahankar and Ambition are the two most dangerous aspects of the “modern” Hindu. It is not that other people don’t have ahankar and ambition, it is that it has reached such a self-defeating concentration, that Hindus are prepared to sacrifice the absolute cause to increase their relative status—long before the cause is a gone case. This inability to bear any pain, this inability to lay anything on the line, is exactly why the Kshatriya ideal is needed at this time. Why a Culture of Kreeda, Team Kreeda, is needed at this time.
From Brennus to Pyrrhus to Hannibal to Attila, Rome weathered many a foreign storm. Rome even had traitors like Coriolanus, but Romans ultimately were willing to sacrifice everything but self-respect. Their leaders were generals who led by example. Where is the self-respect of our people today? No, the country’s current political credo is “lick the one who kicks and you kick the one who licks!”. Until this is firmly kicked from the country it will be more of the same. This is the not the mantra of Rishis and Rajas, but the slogan of poodles. Rishis did Tapas and Rajas endured terrible pain; this lot knows only how to avoid pain and feed their faces. Rather than the individual skill of the gyaani, it was the unit cohesion of the legion that made Rome effective. The dog licks its master who thrashes, but growls at innocent passersby. The wolf hunts in a pack and wins as a team. Incidentally, the lupus was Rome’s emblem.
But this lot is more likely to have lupus than to embody one. These poodles would rather become foreign slaves or pathetically call foreign elites their brothers rather than seeing their own countrymen as one of their own. Rather than having ludicrous popinjays and milquetoast over-sophisticates give irrelevant gyaan from their sinfully hypocritical redoubts, the aesthetic response must come from those who can not only relate to all four/five sections of society, but know how to unify them. Unification, not under unaccountable tyranny, through textual misquote and misinterpretation, but through common accountability under a common dharma, a practical Dharma.
If foreign usurpers are ignored on account of not presenting a “pramana”, then its quite obvious such scholars are better off in their silos rather than attempting to anoint themselves “acharyas”, giving “upanyasas”. There is a difference between a poet and a pradhan mantri. If you don’t have the requisite knowledge of global affairs, and the backbone to bear pain, it is time to vacate the kshetra. Drona too talked tough & was an acharya, but ended up dead on the Kurukshetra for his misdeeds.
It is one thing to argue “everyone has flaws” or “all are on a difficult path to perfect themselves” and quite another to demand others meekly submit to the addiction to vice of certain tyrants-in waiting. These ahankari-shikandis hypocritically argue “judge us by our inner worth”. But character is the determination of inner worth, and character is nothing but habits (whether driven by virtue or vice). Habits become first cobwebs then cables. More than cables, it appears someone has this lot in chains. So if you have some sinful background, if you have some terrible vice that you refuse to control, then better to exit the field. The true brahmana is known by character and conduct. This what our real Acharyas teach. Not that great ones from Maharishi Vishwamitra on haven’t fallen. Rather it’s that once they have fallen, they get back up and dust themselves off, rather than roll around in the muck saying “don’t judge us”, or “do as I say, not as I do”. That is no ethic, and certainly no Indic aesthetic.
That is why we must reject the bumpkin aesthetic. That is why it is imperative that we build upon an integral unity based on Satya, rather than a synthetic unity based on Rna. This is the era of not only Gross Domestic Product, and Foreign Direct Investment, but also Foreign-owned Debt. For all the talk of upayas, it’s clear their only policy is samshraya…under videshis. But a sellout in mundu-veshti is still a sellout. Whether Macaulay’s Children or Wendy’s Children or Pollock’s Children, drohis are still drohis. In the end, it is only the ambitious ahankari, the unscrupulous politician, the greedy gyaani who seeks a position for which he is unqualified, and sabotages the cause to preserve position. The true statesman sacrifices personal aspiration for common aspiration and civilizational destination.
Better one of my brothers or native rivals wear the crown than our common foreign enemy. When will Bharatvasis learn this lesson?
.Sophisticated infiltration by Trojan Horses to turn Hindu leadership over to compromised but ambitious persons, village bumpkins & clowns
Many of you may be wondering why the recent articles on the importance of Satya and Rta. After all, isn’t there a reawakening in Hindu community about the need for Dharma? What is the necessity to so stridently and trenchantly assert what the tradition actually says and what our Real Acharyas in Agraharas, Mathas, and Devalayas say?
The truth of the matter is that Bharatiyas need to start understanding that the path to Civilizational Security and Personal Spiritual growth are, ironically, one and the same. The dangers facing Indic Civilization today, at least if you believe in our traditional scriptures, are in fact meant to remind us of what true Dharma actually is. When the letter becomes more important than the spirit, when individual Rna becomes more important than absolute Satya, when the words of our Ancient Rishis are twisted for personal one-upsmanship, or worse, adharmic Ambition, then mankind is reminded of its lesser place in the greater scheme of things. When atheists, charvaka or otherwise, gleefully declare that “God is Dead”, why do they pray when it is their plane that is falling or their house that is on fire? The fault, dear Brutus, is not in the stars, but in ourselves.
Truth be Told, those of us who contribute to this site are quite frankly much more interested in quietly and contently writing articles (or printing those by others…who are team-oriented) to help spread awareness of our High Culture. But as we wrote in our article on Culture: the Cure for Stupidity, Arts are the Alankara of culture, not culture itself. It is the values and morals and high-minded principles of our forebears that drives not only what to view as tasteful, refined, and cultured, but also what is good, decent, and proper. It is Dharma that is the soul of our Culture.
And yet, despite all the high-minded talk, we still have far too many ambitious and parochial people, who are putting their own private gain ahead of public good. Despite the growth of the “Indic Intellectual Ecosystem”, there remains far too much backbiting, copying, and petty politicking to make any of this Civilizationally beneficial. After all, if you treat your own countrymen no different than you treat your foreigners, if you still stupidly repeat the same mistakes as our ancestors and allow de nobilis into our ranks, if you still cut side deals with national enemies to gain one over your local rivals, then why is your society any more worthy of saving than it was a thousand years ago?
Ours is the civilization not only of Vasistha and Vikramaditya or Ram and Guru Ram Das, but also Saints like Annamacharyaand Basavanna who took on those who misused our inheritance and twisted it for personal material gain. That is why we spoke out so fervently in favour of the absolute Truth, of Satya-Param, in our previous article. Without the truth, all we have is tyranny. It is the truth that truly does set us free.
Tradition without Truth is robotics. But Tradition with Truth is meaningful living. It is the Truth which destroys Ego, which reminds us of our minuscule place in the scheme of things, which teaches us that false pride comes not only from adharma but even Dharma. That is why we are asked to surrender to God in the finality of things (atma-nivedhana), or at the very least surrender to truth (if you are agnostic). Solipsism and narcissism can emerge even from those who have historically done good, like the Haihaya Karthaveerya.
Even the Parashurama who defeated him was in turn punished by Rama for pride.
That is the danger of Ego, that is the danger of Ahankar.Over time, it breeds the false sense that you are so good, whatever you do is beyond reproach, whatever you do cannot be judged. Pride in caste, pride in scholarship, pride in intellect, pride in strength, all can lead to terrible falls and even punishment, and so too can pride in doing past good.
As seen in the preceding article in our series, the amassment of wealth and power of the Bhargavas and their adharmic selfishness in the wake of societal famine was one of the reasons for their chastisement. Their ingrate behaviour towards their patrons, the Haihayas (supported by the Atreyas), is also significant. The later misdeeds of the Haihayas, who went overboard, were rightly punished by Parashurama, but the misdeeds of the Bhargavas were the root.
Society is one of balance. When there is an imbalance, when kshatriyas become tyrannical, or when brahmanas attempt to accrue wealth, power, and women, Dharma causes a restoration. Parashurama’s antipathy towards kshatriyas was well-known, his instruction of Bhishma being only on account of the latter being the divine son of Ganga. Parashurama’s cursing of Karna once he discovered the latter was actually a kshatriya, is emblematic of this. But a society needs both Brahmanas and Kshatriyas. He served as the conduit for Krishna to take his Sudarshana chakra, as the purpose of Krishna’s birth was to destroy sinful Kshatriyas, but Parashurama’s punishment at the hands of Rama is also well-known, again due to the sin of Ego. This egotism of the Bhargavas originated in Bhrigu himself.
Once upon a time, the rishis were performing a great yagna and wished to determine to whom they should dedicate it to. When it was decided to dedicate it to the Supreme God, Bhrigu decided to test the Trimurthi. He refused to pay obeisance to Brahma or embrace Shiva, and both were angered. In fact it was only when the wives of Brahma and Shiva begged them to spare Bhrigu that he managed to escape with his life, despite both of them preparing to burn him to ashes or slay him with Trishul. His encounter with Vishnu is even more illustrative.
The story of Lord Venkateshwara (Balaji) is well known in Andhra and other parts of the South (as this Kannada film demonstrates).
The impudent Bhrigu then made his way over to Lord Vishnu, who was asleep. Bhrigu struck Vishnu on the chest, awakening him. Despite the behaviour of this son of Brahma, he spared Bhrigu due to his nominal status as his father-in-law. True to his nature, however, Vishnu also removed the origin of Bhrigu’s pride, the eye in his foot that was the source of his great Ego.
Bhrigu Aksapada, as such, was punished by Lord Vishnu who removed of that eye in Bhrigu’s foot of which he was so proud. After all, whatever legal title the oceans may be in, the entire cosmos belongs to the One who created it. What is a mere rishi before the preserver of the universe itself? This is the danger of self-glorification. Rishis too must know their place before God. Bhrigu and the Bhargavas soon learned theirs.
Maha Lakshmi herself was furious and cursed Bhrigu and all Brahmanas that she would never visit them. Rishis themselves scolded Bhrigu for his arrogance. After all, who was he to test the Trimurthi, who could burn him to ashes with a mere glance (Brahma almost did). That Lakshmi was born to him is considered a boon to Bhrigu, not the other way around. The Trimurti and their Divine other halves are beyond all materiality.
All this is precisely why time and again humility is of the utmost importance because False Ego leads to the temptation towards pride, which leads to greed, and untruth to justify that greed. The ancient brahmanas were known for truth because they foreswore from wealth and power, and were rightly respected for it. That some of their descendants greedily chase after it even at the cost of their country, is well known too: One, Two, Three.
One such has been writing abysmal nonsense, ostensibly for the benefit of a foreign patron. While he curiously criticised the kshatriya who spoke out against this videshi scholar, he has been inactive in actually defending our society from such videshi depredations. This is precisely why avadhanis do not replace our Acharyas, who live in poverty and are attached to the truth, whatever the personal cost. But here is what one such public performer has been writing all while making pretense to giving “spiritual discourses”.
For all his obsession with his own caste, he had the gall to insult Maharishi Vasistha by stating he was the son of a prostitute. Per our orthodox Tradition, Vasishta is considered on of Brahma’s manasaputras (directly mind-born son)…How could he be called the son of an apsara? Whether you are atheist or not, that is the tradition, you are free to deny the rationality of it, but that is the traditional reality.Even if one accepts some later account of Vasishta being reborn to Urvashi and Varuna, that only demonstrates the danger that half knowledge accomplishes. Urvashi as an apsara is no more a prostitute/courtesan than devadasis originally were. Apsaras were simply independent unattached women who chose their own lovers and had no interest in marriage. Ravana styled Rambha as one such prostitute, and he payed the price through the curse of her family. These ravanas will very well find out the same. All this is precisely why half knowledge or knowledge in general, is not wisdom.
Another example was misdefining Dharma. That Dharma is defined as the upholding of Rta expressed by the Absolute Truth Satya as clarified by our Traditional Acharyas was established in our Post on Rta vs Rna. So why the effort to define it as such? Defining Dharma as inferior and motivated by Rna is, especially in the present time, very dangerous to our debt-burdened society. Whether it is unscrupulous moneylenders in Mother India or modern bankers, the perils of finance especially to the indebted illiterate are great.
As once can see, spiritual rnas are far too easily conflated for material & financial rnas.In our debt-burdened society, the implications of this are terrible. That is why rna is necessarily inferior to Dharma, so that Rta is not offended. But why such artificial re-defining of Dharma? Whose purpose does it serve to first change Dharma from Rta and Rna, then in subsequent articles, subordinate Satya to Rta. These are wrong definitions, which we were forced to counter in our articles on Satya and Rta. That one of them used to call Rajiv Malhotra his “guru” only to later attack him, only shows how much they themselves don’t practice what they preach. So much for guru-rna. What an ingrate.
Next are the recent definitions of Classical Literature as something frozen, beyond time and space, i.e. dead. This is straight out of Sheldon Pollock’s view of Sanskrit as dead. No wonder a review was written by them against Rajiv Malhotra’s Battle for Sanskrit. It’s obvious they are indirectly assisting Pollock’s prekshaa. Even if one gives the benefit of the doubt, it is highly telling that they were far more vitriolic and spent more time trying to take down Rajiv Malhotra than rebut the claims of this western Indologist.
Finally, the most egregious of all, their supporting the theory of “Beef in Vedas”. This was in turn used by such noted pseudo-scholarsas a particular Wendy Doniger acolyte. This is the cost of pseudo-scholarship and why avadhanis are not acharyas. As we can see, even in the tradition, whether it was Ravana or the greedy and overproud Bhargavas, or Duryodhana and the sinful Kauravas, just as there are good kshatriyas and evil kshatriyas, there are good brahmanas an evil brahmanas. Hence, the issue that faces us today is not caste versus caste, but Dharma vs adharma. It is upto to good brahmanas to speak up and call out these dushta-brahmanas for the fraudacharyas they are. These are bahishkar-able offenses. Remember, that too is part of Varnashrama Dharma.
These are not mere indiscretions, but a pattern of perverting Veda, Purana, and Dharma to suit the needs of videshi “indologists”. The list in fact goes on to even referring to varna (caste) as being based on “aptitudes” instead of guna (per) the tradition. Is casteism any more obvious than in asserting only 1 caste has valour or only 1 caste has intelligence? This is the definition of it. This is the casteism and determinism that had bred fatalism. This is the casteism that furthers division.
When one teaches, it must be out of a sense of responsibility, out of a sense of duty not just to makes sure students are taught correctly but also in a manner that is comprehensible to them. One should not teach or write for the purpose of looking or sounding smart, but for the purpose of communicating knowledge, wisdom, and understanding effectively. A teacher does not teach for his own ego, or self-glorification, but out of a sense of obligation to society.
Worst of all, the obvious subtextual attempts to deify this charlatan self-styling himself as a “polymath”, is apparent not only through the references to Swami Vidyaranya as a “polymath” but even Sri Krishna himself.
Let it be known to this Ravana, and his resident Paundraka, that not only is he no Sri Krishna or Vasistha, he is no Vidyaranya either. Despite traditional knowledge and achievement, both Ravana and Dronacharya were punished for doing wrong and lusting for women in one case and power in the other. They should consider themselves duly notified of their walking the same path as these predecessors.
At this stage, many of you may believe this critique to be too harsh, or too focused on one community. Please understand, this is in fact out of great reluctance, as infighting, whether inter-caste or even intra-caste runs many risks as well. Nevertheless, it is imperative that correct interpretation of our tradition be passed on to the next generation, that correctly teaches not only correct culture, and correct Dharma, but even correct Varnashrama Dharma. Some seem to have forgotten this, as we have not been alone in similar criticism.
Even those who were once aware of such problems can become blind to them when faced with material temptation. All this is precisely why our true Acharyas are in the Agraharas or Mathas (Sringeri in this case), not in the material world, pursuing a material living. It is they who preserve the tradition of true Brahmanas and they who teach correct Varnashrama Dharma. Our writings must be in consonance with the spirit if not letter of what they teach. Traditional Brahmanas living the traditional way were and are respected. If you are not one such, do not expect the same treatment and authority commanded by an Acharya.
As we said above (and as we can see above) those who have a past store of good deeds can also fall on account of their pride in them. That is the danger of ahankar, which leads to greed, which leads to untruth, and ultimately untold sin. When the store of merit expires, from whence can they expect succour from the cost of their transgressions?
Relevant to the matter at hand, is K.A. Nilakantha Sastri’s recounting of a Buddhist perspective on ancient Brahmanas, that gives us insight into why some sections continue this “Beef in Vedas” sacrilege:
Buddhist account of gohatya
“The Ancient Rsis were ascetics (tapassino) and practiced self-control and avoided the five pleasures of the senses…They spent 48 years of their life as brahmacarins in quiet of knowledge and good conduct. Even after their marriage they lived a life of restraint. They held austerity, rectitude, tenderness, love and forebearances in high esteem. They performed sacrifices with rice, beds, clothes, ghee or oil, which they could collect by begging and never killed cows in sacrifices. They possessed a noble stature and a tender and bright mien and remained always engaged in their own pursuits. In course of time, however, they began to cove[t] a king’s riches and splendour and objects of pleasure such as women with ornaments, chariots yoked with stately horses…Coveting more and more they again persuaded him (King Okkaku, that is Ikshvaku) to celebrate sacrifices by offering of cows, which they said, constituted also the wealth of men…The slaughter of cows enraged the gods Brahma, Indra and even the Asuras and Rakshasas and multiplied the diseases which were originally three, viz. desires, hunger and decrepitude, to ninety-eight and further caused to appear discord among the people and within the household, and acts improper and impious among the various classes of men.”[2, 291]
“The true Brahmins are distinguished from the false ones by Buddha and are well spoken of by him. Such Brahmins were expected to observe the five dhammas: truthfulness (saccam), austerity (tapam), continence (brahmacariyam), study (ajjhenam) and gifts (cagam). (sutta-Nipata p.85).”[2, 293]
That is the danger of perpetuating this calumny that Beef can be justified by the Vedas.Go-hatya is considered a mahapataka (a terrible sin). This in turn has beenrebutted many times. Such actions of this clique not only put our society at risk (at least per the Vedic tradition), but also put at risk our venerable Acharyas.
It is widely known how Brahmins (traditional or otherwise) are specifically and bigotedly targeted for violence.The tragic violence in Tamil Nadu is one such example. Many of our own family-friends were directly affected decades ago and were forced to migrate. The continued murders of brahmin priests in Bangladesh and elsewhere is another. Protection of priests and others can only be achieved by unity in our society and correct interpretation and correct practice of Dharma. As the Paramacharya is reputed to have said above, the best way to ensure the safety of brahmanas (which many of us have a personal stake in) is their own good conduct.Supporting such colonial theories that have no support in scripture (like AIT, which others have done) only gives fuel for this Breaking India fire and artificially separates Brahmanas from the other castes (the express goal of colonialists). An intellectual sepoy is still a sepoy, and betrays his fellow hindu and fellow brahmin alike.
That is why we repeatedly state that in order to ensure their own nation, their own Civilization becomes stronger, such stalwarts of samskruthi must themselves become better people first, and correct their wrong notions and wrong opinion and wrong-headedness. Such wrong definitions of Varnashrama Dharma only drive lower castes away. Such wrong “scholarly” support to Beef in Vedas only puts Hindus on the backfoot and encourages more go-hatya. And these are only some such examples. Recent attempts to even justify their own private vices on the basis of some alleged and subjective “inner worth” is another.
Of course we are judged by our vices. Habits are first cobwebs then cables. An author, artist, musician, or even poet may not be judged by his vices, but a Pandit, Purohit, or Acharya certainly is. That is the mark of a true Brahmana. National honour is safeguarded by National morality. Whether you are born into a brahmin family or not, it is your conduct that makes you a true Brahmana.
But like Durvasa & Drona, those who in their pride or ambition or desire for wealth perpetuate these falsehoods, may in turn find that pride goeth before the fall.
One must be very careful when reading directly, without the guidance of an Acharya, the commentaries of Sayana, Vidyaranya, and even the Holy Vedas. This is because Brahmin priests themselves undergo many years of training merely to become competent in one Veda. Mastering all four in one lifetime is another matter altogether.
This caution and humility when reading primary sources is also required because, as we have seen with our historical sources, colonialists and neo-colonialists have been and are still tampering with our texts. Because Acharyas in the Agraharas and Mathas, by and large, are less susceptible to material inducement, their whole lives are dedicated to the traditional (and correct) meaning of words and schema of Dharma. Just as false parentage has been alleged about the best of Brahmins, Maharishi Vasishta, who per the orthodox tradition is a manasaputra of Brahma, so too have many wrong interpretations been attributed to our great Acharyas of the past, by this gang. The words of Adi Sankara are often taken out of context giving incorrect meaning and interpretation. This is highly detrimental as egotists will then assume they have perfect knowledge and misguide the innocent and illiterate.
We have seen such wrong definitions extend from Dharma, into Rta, and Satya. The time has come to correct, not based on our own readings, but actual Adhyatmika Gurus.
Swami Sanmatrananda wrote on that here [emphasis ours]:
“The word rta has been used in various contexts throughout the corpus of Vedic literature. Two famous examples are: ‘rtam pibantau sukrtasya loke; the two drinkers of rta who have entered into this body’ and ‘rtam vadisyāmi satyam vadisyāmi; I shall call you rta, I shall call you truth’. In his commentary, Acharya Sankara has interpreted this word thus: ‘rtam satyam-avasyambhāvitvāt karmaphalam; rta is the fruit of actions, it is true because of its inevitability’, and ‘rtam yathāśāstram yathākartavyam buddhau supariniścitam-artham; rta is an idea fully ascertained by the intellect in accordance with the scriptures and in conformity with practice.’
Often we incorrectly use the two words rta and satya synonymously. But satya or Truth is eternal, whereas rta, being the fruit of action, deals with matters that are transient in the ultimate analysis.” 
This analysis is correct because it is in consonance with the words of Sri Krishna. The Gita does not contradict the Veda, but in actuality, gives us the correct interpretation of the Veda.
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
But alas, for some frogs in the well, the words of science, scientists, and scientism (peppered with some slokas of course) apparently is more “credible” than the words above of the 8th Avatar of Lord Vishnu. Therefore, let us explain.
These remarks do not deprecate the Holy Veda, and those who practice the karmakanda, but merely ensure humility of those engaged in ritual. Vedic practice and yagna is done to ensure Rta, in which man is permitted to participate in the Cosmic Order. It is for this reason Rta is emphasised in the Chaturveda. Common Brahmins may perform yagna for fruitive action, for themselves and yajamanas, but the great Rishis of old performed yagna for the benefit of all mankind, and indeed, all creation. That is the difference and why the latter are so venerated, and rightly so.
This is evident in the confusion of priority between Rta and Satya. It has become commonplace for some to write that Rta is truth in Thought and Satya is Truth in Speech and Dharma is Truth in Deed. This pithy bromide may seem cute and comfortable, but it is incorrect.
The core of our tradition was, is, and always will be about Satya.
Krishna instructing Yudhisthira to say “Ashwattama attaha” was not Truth in either action, speech, or thought, but it was meant to defend the Truth, since victory for the Kauravas would mean their cheating and untruth as a lifestyle would be commonplace.Duryodhana and Shakuni were habitual liars who thrived on deception. Therefore, in order to preserve the Absolute Truth, that compulsive Truth-Teller Yudhisthira represented, Krishna had him tell the transactional lie.
“To lay man, both Rta and Satya mean Truth and Law. But according to the Nirukta, they also mean water. Let us look at their distinction.
What happens or befalls us, even if bitter, is Rta (right), because that is the Rta, Cosmic Order (i.e. Truth in Action), as part of karma and belief consequence. It is the truth or cosmic principle/order of karma justice and rain cylce.”
“On the other hand, Satya is principle-based, or what should happen. The Vedas are Satya. They are Rta too, because in accordance with their word alone, the world eventuates and evolves”
“Devas (gods) collectively carry out Rta. Accept whatever bitter and untoward has befallen, as right and actual (Rta), but follow the Vedas (Satya) to set it right. You cannot change the past, but future you can.
Satya (the Vedas) is law or canon; Rta, order or execution of law. Together they form Cosmic Law and Order. “ 
That is why Rta is emphasised in the Vedas. Vedas are themselves Satya, the very Breath of Supreme Brahman, the Absolute Truth. Karma-kanda is focused on the fruit of the action.
If Satya is the law and Rta is the execution of the law, what then is Dharma?—upholding of the Law. Rta preserves Satya, but Satya is superior to it. Dharma upholds Rta, but Rta is superior to it. To switch the order and place Rta above Satya is wrong, in theory, action and intention. Where Dharma is the letter, Rta is the spirit. Where Rta is the letter, Satya is the Spirit. It is the spirit of the law (Justice) that gives law its legitimacy. Law without Justice is Tyranny…as is Rta without Satya.
The Devas carry out Rta, that is why we as manavas (humans) perform yagnas in honour of the devas, so that that Agni, Indra, Surya, Varuna, etc, may carry out the natural order for the benefit of mortal life. In fact, Varuna is considered the guardian of Rta. The Devas in turn worship Mahadeva or Harihara. Indra and the Suras (Devas) represent positions that carry out aspects of the cosmic order. That is why Bali Chakravarti was defeated by Vishnu as Vamana, because despite being a just and honourable king, Bali was attempting to overturn Rta to take over the universe. In reward for his justness and generosity, Bali was blessed to be the next Indra (the current one is Purandara).
Satya is the Law, Rta is the Order which implements the law, Dharma is the Upholding of the law..
It is Satya that is the origin of Rta. And it is Rta which provides an order or a common blueprint for understanding what Dharma requires at a given moment of time.
Lokayatas were materialists, of which there was a prominent atheist strain called Charvakas. Charvakas, 1.0 or “2.0“, are not qualified to give upanyasas, as spiritual discourses can only be delivered by real Pandits and Adhyatmika Acharyas, not atheists.
They may assert that they are adhikarins by “birth” or “scholarship”, but they are not as they are disqualified by lack of saadhana and sraddha, and are susceptible to incentive and emolument (foreign or domestic). After all, a materialist has no time for tapas. These modern Charvakas emphasise Rta for precisely the same reason—they have no time for Satya, which is the embodiment of Para-Brahman. A “non-traditional” scholar has noticed this and spoken out against the dangers of such navel-gazers.
Shraddhaavaan labhate jnanam
Anyayam is also commonly used for injustice. But the core meaning of nyaya is logic and of tarka, reasoning. Hence, anrttam does not replace asatya in the schema. That which violates the Cosmic order is naturally untrue. The wise see this connection and do not inject their own meaning. Journalists-Philosopher and Public Poetry Performers are not Adhyatmika Acharyas for precisely this reason.
“Guessing” about why Rta appears in the Veda is disqualification from teaching such material at all. Only a materialist thinks Rta is more ancient than Satya, for he naturally thinks the Chaturveda are separate from the Upanishads. The Upanishads (jnana-kanda) state the philosophy of the Chaturveda. The Bhagavata Purana emphasises upasana kanda. The absolute Truth is only truly understood in the absolute End. These spiritual children clearly still have a long way to progress.
The transactional truth is naturally beneath Rta. But the Absolute truth is naturally above it, and that is Satyam-param.
Rta itself is divided into the Cosmic order, the Natural order, and the Societal Order.
It is because a clique of casteists desires to impose their convoluted and bigoted conception of Societal order (which ignores gunas), that they attempt to impose Rta as supreme over Satya. After all, if Order is supreme over Truth, if hierarchy is supreme over love, then no matter how sinful they are, they may accrue power. Those who prescribe Rta above Satya do so because they conceive of a rigid and wrong order. The ancient brahmanas and true acharyas knew better, and also discussed the importance of guna along with birth. Pride can undo the very great, and it was the pride of Parashurama which resulted in his being punished by Rama. It was the pride of Ravana which resulted in his being destroyed by Rama. The same lays in store for this clique.
That is the importance of Satya (and guna) over Rta. It is not that hierarchy does not matter. In fact, that is the natural order, which extends to societal order. Younger respects older, student respects teacher, praja respects raja, son reveres mother. When a topsy turvy order such as “genetic attraction” is created and advocated, it is anrta.
Cosmic Order, Natural Order, Societal Order
Rta is the Cosmic Order, the Natural Order, and the Societal Order. But it is also Spiritual and Moral as it is concerned with notions of justice and harmony.
“Rta contributes to the maintenance of balance between the micro and macro levels of existence.” 
If the essence of Dharma is righteousness, the essence of Rta is harmony. If the essence of Rta is harmony, the essence of Satya, the essence of Truth is love (prema). But Prema is not Moha.
This universal love in the hands of hippies is the object of (justifiable) derision.After all, love is not naïve, but rather true love is knowing (in all its forms, whether familial or otherwise). Without knowledge of a person’s true nature, one is mere showing love at someone, rather than actually loving someone. This is no earthy bromide or cloying cliché, but a reality. After all, just as a mother who loves her child scolds it for eating too much candy, so too does love between two individuals require seeking the other person’s good rather than what is merely pleasant. Shreyas over Preyas.
This is the Absolute Truth as understood by all the enlightened Saints. It is why upasana/bhaktikanda is the last portion of the Veda. It is because after discipline through ritual, and after understanding through knowledge, we feel a universal love engendered by a sense of connectivity and communion with the world. The hippy, or the dogmatic, will force a superficial “Christian love”. But real love is not top-down, but bottom up. It’s not something you recite like a parrot or use as a weapon, but something you actually feel.
The intellectually inclined preferring abstraction, naturally scoff at such notions. In their minds, how can Absolute Truth be something so simple, so elementary, and primitive as love. But then, explain why all the Enlightened figures, from whether Rama, Krishna, Buddha, Mahavira, or Nanak take human birth?
Why did Rama suffer separation from his only wife only to lose her again, but continue to rule Ayodhya? Why did Krishna accept the curses of Gandhari and preside over the end of his lineage and clan? Why did the Buddha continue to minister to men and women despite attaining Nirvana?—or Mahavira, Kaivalya? Or the Sikh Gurus in such a terrible time for Bharatavarsha?
But it is not for nothing that individuals searching for love reject “perfect matches” based on biodata, asking the universe why they have yet to gain their “one true love”. They too have to be worthy of what they wish to receive. Only after an individual becomes worthy of the love they seek, do they eventually receive it. It is only after mastering Dharma do we understand Rta and realise its origin in Satya.
It is only out of compassion rooted in love for mankind, and the suffering it endures on account of its own sins, that great Souls walk upon this earth suffering undeserved misery and humiliation, so as to show men and women how to live virtuously. The best teachers are not hypocrites who live dissolute lives in youth or old age (or both). Rather the best teachers, like the best leaders, do so by example. How to accept what is accorded to us, not because it may be what we want at a given time, not even cause its what we deserve, but because it is what is best for all humanity, for all of creation. This is the bittersweet truth of not only Satya, but also Rta. The pain of one individual pales in comparison to the misery of the entire cosmos. This harmony, this Cosmic order, is Rta.
But order cannot exist on its own. Order cannot exist for its own sake. And order itself is not the Absolute Truth, how could it be? Only fools who mutilate already mutilated translations of Sri Adi Sankara or Vidyaranya, think it so. This is why journalists, avadhanis, and glorified translators cannot assert agency and authority to creatively interpret Dharma. Instead, what must be done is to respect the teaching of those qualified to interpret and explain Dharma, and teach in consonance, teach in harmony with what they say. These are our real Adhyatmika Acharyas.
The value of Dharmic instruction is not determined by precision of quotation or diligence and plethora of citation, but on Truth and Clarity. An instructor must teach not for his own amusement or as a matter of jaded occupation, but as a matter of duty. The student has a duty to diligently listen, the teacher has a duty to patiently, correctly, and clearly explain. It is not the realm for “the delicate genius” or self-declared “polymath”.
It is argued that Rta is immutable. True. Rta gives the Laws of Satya. Laws may not change but the applications can and must to preserve harmony. That is the relationship between Rta and Dharma.
Rta is emphasised in the Chatur Veda because the focus of Karma-kanda is Rta. As explained by a practicing Brahmin Pandit , “It gives man a chance to participate in keeping order”. The ritual offerings in yagna are given to the the presiding deities who maintain the Cosmic order assigned to them by Brahma.
The absolute Truth is referred to as “Satyam Param”. And Satyasya Satyam, the original truth. [6, 10.2.26]
Rta is not just cosmic, societal,and spiritual order, it is also moral order. Rta is the rejection of chao, the rejection of might makes right, the rejection of matsya nyaya.
Rta fundamentally is about transcending calculations of situational individual interest in the name of long term societal & cosmic interest. Rta is about determination to stand up for what’s right, because it is right. It is the moral order not merely because it is divine commandment, but because the spirit of Rta emanates from a desire to do justice and seek the good of all beings and all creation, rather than just a few.
When the moral order is overturned, when wrong itself is not only seen to be right, but audaciously and shamelessly said to be right, then such a society is not only set for destruction, but deserves it. When younger dictates to elder, when child demands obedience from parents, when sishya lords over guru, such a world is in the throes of anrtam.
Anrtam is not mere untruth, but rather the rejection of truth. It is the rejection of the sentiment and spirit of doing right so that wrong can be couched in the form of a topsy-turvy upside down immoral order. Such a new and such a world order is eminently disgusting, deceitful, and above all, exploitative. Fools, with relative might, stupidly think their power will last (or seek to maintain it). Shameless dogs and wretches merely respond to the changing fortunes like leaves in the fall wind. Forget the dangers of such a world, what right-thinking, right-minded soul would want to live in it? What deity could preside over it? How could any who would deign to associate himself with it consider himself good? He may point to the letter (of their false codes and laws), but they know they have violated it in spirit.
When men behave like women and women behave like men, and humans behave like beasts, and all three copulate interchangeably, it is anrtam. The state of chaotic and topsy-turvy order. It is not only Dharma which is dying in such a world, Rta itself has now been pierced. Dharma exists to uphold Rta. That is what gives it its meaning. The essence of this moral order is not about caste, it is about right and wrong. Protection vs exploitation.
The same brahmana whose very word was once synonymous with Truth, now barters learning for wealth, power, and women. The same kshatriya who once protected his subjects now seeks to feed on their wealth, their daughters, and their very lives . The same vaisya whose duty was to provide economic service to society now carves up society into commodities for his economic benefit. When younger brother plots to overthrow a just or non-wrong doing elder brother, this is adharma as it violates rta. But when sinful parents assist him in this and say it is “dharma”, that it anrtam, as order itself has been pierced and flipped upside down. When such a younger child then demands the obedience of parents and the thralldom of gurus and declares whatever he does is right, because it is he who is doing it, that is anrtam.
Duryodhana violated Dharma, because he said knew Dharma but did not wish to practice it. Rta had not yet become topsy-turvy. It was not anrtam, but adharmam. But we live in such a degraded era where modern Duryodhanas enshrine their evil ways as ‘dharma’. A society can limp along with the destruction of Dharma and stand perilously close to the cliff. But it does not fall over the cliff until Rta itself is pierced. It was when all the elders from Bhishma and Dhritarashtra to Drona and Kripa themselves asserted Duryodhana had a right, that Rta was threatened. They forgot to ask if what Duryodhana did was right. That is anrtam. A topsy-turvy order where the right of a Duryodhana came before the duty of Dignity of a Woman was created by these so-called wise men and “Acharyas”. Fake and Fool-Acharyas were there in the Dvapara and are here in the Kali. And when Satya is extracted and subordinated to Rta, then the Kali Yuga is truly deep. Rta that exists for its own sake is not Rta. Rta exists as an expression of Satya, because of that single thought. That single cit, that is Prema.
The desire not to harm simply because another being is deserving of dignity.That is Satya. It is because of Satya that Drona, Karna, and Duryodhana could all be killed in a manner that violated a specific (visesha) Dharma of battle, in order to preserve the Great Saamaanya Dharma. But what is Saamaanya Dharma? It is a desire not just for self-interest, or simple a desire for non-chaos, but a harmony imbued with the spirit of love for all creatures and the dignity each is entitled to. A place for everyone and everyone in their place. This harmony is Rta. The problem is, some poets styling themselves as Pandits don’t know their place, and should be put back in it.
It is because of the Satya-Prema not just for Draupadi, but for all women, royal or common, Brahmin or Chandala, that Dushasana had to be so severely punished. How dare a man violate the dignity of all women by disrobing one in public?! It was not merely adharma, or mere anrta, but asatya. It was asatya to say that a married woman staked in a foolish wager could be disrobed in public because she had been made a dasi. No man still has the right to do that to a woman, whatever a her status, whatever his status.
And that is the problem today. What is wrong is itself being called ‘Dharma” and passed off as such. Anrtam is not merely chaos as mere order is not Rta but Krama. Anrtam is the presiding of a chaotically topsy turvy order. One that asserts that what is true is false and what is false is true: “Draupadi could be wagered”. That is anrta, and above all, that is asatya, and why Satya is the most ancient of all the concepts and realities, and the origin of Rta and Dharma. Satya is not merely the transactional Truth. It is the absolute Truth as well: Satyam-Param and Satyasya Satyam.
tasya haitasya puruṣasya rūpam yathā māhārajanaṁ vāsaḥ, yathā pāṇḍv-āvikam, yathendragopaḥ, yathāgnyarciḥ, yathā puṇḍarīkam, yathā sakṛd-vidyuttam; sakṛd-vidyutteva ha vā asya śrīr bhavati, ya evaṁ veda. athāta ādeśaḥ na iti na iti, na hy etasmād iti, na ity anyat param asti; atha nāma-dheyaṁ satyasya satyam iti. prāṇā vai satyam, teṣām eṣa satyam.
Tasya haitasya puruṣasya rūpam: This Puruṣha within us manifests himself in the subtle body…
…What is its name? It is the Truth of truth, Reality of reality, Being of being. It is the Soul of soul; it is the Self transcendent to the self. Prāṇā vai satyam, teṣām eṣa satyam: The individual self, of course, is real; anything connected with the individual self also is real. But, this is more real than the individual selves, more real than the mind and the understanding and the Prāṇas and the senses. It is the ultimate Reality; it is the Supreme Being